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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The Self's being an agent cannot be founded on its real nature, because (if it were so) the impossibility of final release would follow. For if being an agent belongs to the soul's nature, it can never free itself from it — no more than fire can divest itself of heat, — and as long as man has not freed himself from activity he cannot obtain his highest end, since activity is essentially painful. — But, an objection will be raised, the end of man may be obtained, even as long as the potentiality of activity remains, viz. by man avoiding the effects of activity, and this he may accomplish by avoiding its occasions, just as fire, for instance, although endowed with the potentiality of burning, does, if fuel is withheld from it, not produce its natural effect, i. e. burning.— This objection we invalidate by the remark that the occasions, because connected (with the soul) by means of the peculiar connexion called ' potentiality ' (power), cannot be avoided absolutely^. — Nor can it be said that release will be obtained through the means effecting it being employed, because whatever depends on means to be employed is non-eternal. Scripture moreover declares that release results from the instruction about the eternally pure, intelligent, free Self. Now instruction of this nature would not be possible, if the agentship of the Self formed part of its nature. The agentship of the Self is therefore due to the attributes of its adjuncts being ascribed to it, and does not form part of its nature. Hence scripture says of the Self, * As if thinking, as if moving ' {Bri. Up. IV, 3, 7), and ' He (the Self) when in union with the body, the senses, and the mind, is called the enjoyer by wise people ' (Ka. Up. I. 3, 4) ; which passages show that the Self passes into the special condition of being an enjoyer, &c., only through its
2^ Kart/v'tvasya dharmadini nimittani tesha;« ^«ananivartyatve muktav api sambhavat kartr/tvaw syat^/7anena tannivrzttau tesham a^«anakaryatvat kritam kartr:tvam api tatha syat, jaktcj ka jaktajakyasapekshataya sanimittakriyalakshawajakyapekshakatvad anirmokshas tasman nimittapariharasya duranush//;anatvan na .raktivade muktir iti. An. Gi. SaktasakyasrsLya sakiUi svasatta}ava.vya;/z jakyam akshipati. Bha. 54 vedanta-sCtras.
3connexion with the limiting adjuncts. For to the discerning there is no Self called the living Self and being either agent or enjoyer, apart from the highest Self; according to the scriptural passage ' There is no other seer but he,' &c. (H;7. Up. III. 7, 23). Nor must we suppose that, if there were no intelligent individual Soul, different from the highest Self and distinct from the aggregate consisting of buddhi, &c., it would follow that the highest Self is involved in the sa;«sara-state as agent and enjoyer. For the conditions of being agent and enjoyer are presented by Nescience merely. Scripture also, after having declared (in the passage, ' For where there is duality, as it were, there one sees the other,' &c., Br/. Up. IV, 5, 15) that the conditions of being an agent and an enjoyer belong to the state of Nescience only, excludes them from the state of knowledge, ' But where the Self only is all this, how should he see another?' And again, after having declared that the Self, in the states of waking and of dreaming, suffers weariness owing to the contact with its limiting adjuncts, like a falcon flying about in the air, scripture teaches that that fatigue ceases in deep sleep when the soul is embraced by the intelligent (highest) Self. ' This indeed is his true form in which his wishes are fulfilled, in which the Self only is his wish, in which no wish is left, — free from any sorrow' — up to ' This is his highest goal, this is his highest success, this is his highest world, this is his highest bliss' (Br/. Up. IV, 3, 21-32). — This the teacher intimates in the Sutra, ' and as the carpenter in both ways.' ' And ' is here used in the sense of ' but.' It is not to be supposed that the agentship of the Self belongs to its true nature, as heat belongs to the nature of fire. But just as in ordinary life a carpenter as long as working with his axe and other tools undergoes pain, while on the other hand he enjoys case and leisure after having finished his work, laid his tools aside and returned to his home ; so the Self also, as long as it is joined with duality presented by Nescience and is an agent in the states of waking and dreaming, undergoes pain ; but as soon as, for the purpose of shaking off its weariness, it enters into its own highest Self, it frees itself from the complex of effects and instruments, and enjoys full ease in
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The Self's being an agent cannot be founded on its real nature, because (if it were so) the impossibility of final release would follow. For if being an agent belongs to the soul's nature, it can never free itself from it — no more than fire can divest itself of heat, — and as long as man has not freed himself from activity he cannot obtain his highest end, since activity is essentially painful. — But, an objection will be raised, the end of man may be obtained, even as long as the potentiality of activity remains, viz. by man avoiding the effects of activity, and this he may accomplish by avoiding its occasions, just as fire, for instance, although endowed with the potentiality of burning, does, if fuel is withheld from it, not produce its natural effect, i. e. burning.— This objection we invalidate by the remark that the occasions, because connected (with the soul) by means of the peculiar connexion called ' potentiality ' (power), cannot be avoided absolutely^. — Nor can it be said that release will be obtained through the means effecting it being employed, because whatever depends on means to be employed is non-eternal. Scripture moreover declares that release results from the instruction about the eternally pure, intelligent, free Self. Now instruction of this nature would not be possible, if the agentship of the Self formed part of its nature. The agentship of the Self is therefore due to the attributes of its adjuncts being ascribed to it, and does not form part of its nature. Hence scripture says of the Self, * As if thinking, as if moving ' {Bri. Up. IV, 3, 7), and ' He (the Self) when in union with the body, the senses, and the mind, is called the enjoyer by wise people ' (Ka. Up. I. 3, 4) ; which passages show that the Self passes into the special condition of being an enjoyer, &c., only through its
2^ Kart/v'tvasya dharmadini nimittani tesha;« ^«ananivartyatve muktav api sambhavat kartr/tvaw syat^/7anena tannivrzttau tesham a^«anakaryatvat kritam kartr:tvam api tatha syat, jaktcj ka jaktajakyasapekshataya sanimittakriyalakshawajakyapekshakatvad anirmokshas tasman nimittapariharasya duranush//;anatvan na .raktivade muktir iti. An. Gi. SaktasakyasrsLya sakiUi svasatta}ava.vya;/z jakyam akshipati. Bha. 54 vedanta-sCtras.
3connexion with the limiting adjuncts. For to the discerning there is no Self called the living Self and being either agent or enjoyer, apart from the highest Self; according to the scriptural passage ' There is no other seer but he,' &c. (H;7. Up. III. 7, 23). Nor must we suppose that, if there were no intelligent individual Soul, different from the highest Self and distinct from the aggregate consisting of buddhi, &c., it would follow that the highest Self is involved in the sa;«sara-state as agent and enjoyer. For the conditions of being agent and enjoyer are presented by Nescience merely. Scripture also, after having declared (in the passage, ' For where there is duality, as it were, there one sees the other,' &c., Br/. Up. IV, 5, 15) that the conditions of being an agent and an enjoyer belong to the state of Nescience only, excludes them from the state of knowledge, ' But where the Self only is all this, how should he see another?' And again, after having declared that the Self, in the states of waking and of dreaming, suffers weariness owing to the contact with its limiting adjuncts, like a falcon flying about in the air, scripture teaches that that fatigue ceases in deep sleep when the soul is embraced by the intelligent (highest) Self. ' This indeed is his true form in which his wishes are fulfilled, in which the Self only is his wish, in which no wish is left, — free from any sorrow' — up to ' This is his highest goal, this is his highest success, this is his highest world, this is his highest bliss' (Br/. Up. IV, 3, 21-32). — This the teacher intimates in the Sutra, ' and as the carpenter in both ways.' ' And ' is here used in the sense of ' but.' It is not to be supposed that the agentship of the Self belongs to its true nature, as heat belongs to the nature of fire. But just as in ordinary life a carpenter as long as working with his axe and other tools undergoes pain, while on the other hand he enjoys case and leisure after having finished his work, laid his tools aside and returned to his home ; so the Self also, as long as it is joined with duality presented by Nescience and is an agent in the states of waking and dreaming, undergoes pain ; but as soon as, for the purpose of shaking off its weariness, it enters into its own highest Self, it frees itself from the complex of effects and instruments, and enjoys full ease in
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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